續高僧傳 10.28

10.28

釋法彥。姓張。寓居洺州。早歲出家。志隆大法。而聰明振響冠遠儕倫。雖三藏並通。偏以大論馳美。遊涉法會莫敢抗言。故齊周及隋。京國通懼。皆畏其神爽英拔也。故得彥所造言。賓主兼善。使夫妙義精致出言傳旨。齊公高頴訪道遐方。知彥聲績乃迎至京邑。雖復智亮冒於當時。而謙素形于聲色。所以新故挾情。有增陵勃者。彥奉而敬之。不以年齒相顧。由此識者彌愛而珍重焉。有法侃法師。本住江表。被召入關。彼方大德淵法師者。正法高桀義學所推。語侃曰。天地雖廣識達者希。晚學之秀。法彥一人。可與論理。餘則云云從他取悟耳。及侃至京。相見方知淵之遠鑒也。開皇十六年下勅以彥為大論眾主。住真寂寺。鎮長引化。仁壽造塔。復召送舍利于汝州。四年。又勅送于沂州善應寺。掘基深丈乃得金沙。濤汰成純。凡二升許。光耀奪目。又感黃牛自至塔前。屈膝前足兩拜而止迴身。又禮文帝。比景象一拜。及入石函。三萬許人並見天雲五色長十餘丈闊三四丈四遶白雲狀如羅綺。正當基上空中。自午及未方乃歇滅。滅後復降五色雲。從四方來。狀同前瑞。又感玄鶴五頭從西北來迴旋塔上乃經四度去復還來。復感白鶴於上徘徊久之乃逝。又感五色蛇屈盤函外長可三尺頭向舍利驚終不怖如此數度。刺史鄭善果。表曰。臣聞敬天育物。則乾象著其能。順地養民。則坤元表其德。是以。陶唐砥躬弗懈。休氣呈祥。夏后水土成功。玄珪告錫。方知天時人事影響若神。伏惟陛下。秉圖揖讓。受命君臨。區宇無塵。聲教盡一。含弘光大慈愍無邊。天佛垂鑒降茲榮瑞。塔基六處並得異砂。炫耀相輝俱同金寶。牛為禮拜太古未經。雲騰五色於今方見。又感蛇形雜采盤旋塔基。鶴颺玄素徘徊空際。雖軒皇景瑞空傳舊章。漢帝慶徵徒書簡冊。自非德隆三寶道冠百王。豈能感斯美慶。致招靈異。帝悅之。著于別記。彥傳業真寂。道俗承音。左僕射高頴。奉以戒法合門取信。於今不傾。並彥之開濟。以大業三年卒于所住。春秋六十餘矣。

Shi Fayan, surnamed Zhang, was an erstwhile resident of Mingzhou. He renounced household life in his youth, his aspiration set on exalting the Great Dharma. His intelligence resounded, surpassing his peers by far. Although he was conversant with all three baskets, he was especially renowned for the *Mahāprajñāpāramitopadeśa*. When he moved through Dharma assemblies, none dared to dispute him; thus through the Qi, Zhou, and Sui dynasties, the capitals and states were uniformly intimidated, all dreading his heroic and outstanding spirit. For this reason, in the discourse Yan produced, both host and guest were accommodated skillfully, causing the subtle principles and exquisite meanings to emerge in his words and convey the doctrine. Gao Jiong, Duke of Qi, inquired after the Way in distant regions; knowing of Yan's renown and achievements, he welcomed him to the capital. Although Yan's brilliant wisdom outshone his contemporaries, modesty and simplicity were manifest in his voice and countenance. Thus, even when newcomers or old acquaintances harboured resentments and treated him with overbearing arrogance, Yan served and revered them without regard to age. Because of this, those of discernment loved and treasured him all the more. There was Dharmabhāṇaka Fakan, who originally lived south of the Yangtze and was summoned to enter the pass. Master Yuan, a bhadanta of that region who was an outstanding figure of the True Dharma and revered by doctrinal scholars, said to Kan: 'Although heaven and earth are broad, those of thorough discernment are rare. Among the talents of the younger scholars, Fayan alone is one with whom one can discuss principle; the rest merely chatter and take their understanding from others.' When Kan reached the capital and met him, he only then realised the depth of Yuan's foresight. In the sixteenth year of Kaihuang, an imperial decree appointed Yan as the head of the assembly for the *Mahāprajñāpāramitopadeśa*, residing at Zhenji Monastery to guide and transform others permanently. During the Renshou era when pagodas were constructed, he was summoned again to deliver relics to Ruzhou. In the fourth year, an imperial decree sent him to Shanying Monastery in Yizhou. Digging the foundation to a depth of ten feet, they found gold sand; washed and refined to purity, it amounted to about two sheng, dazzling the eyes with brilliance. Furthermore, this induced a yellow ox to come spontaneously before the pagoda; bending its front knees, it made two prostrations, paused, turned its body, and again made one prostration toward Emperor Wen's portrait image. When the relics were placed into the stone casket, about thirty thousand people all saw heavenly clouds of five colours, over a hundred feet long and thirty to forty feet wide, encircled on all four sides by white clouds resembling fine silk gauze. Located right in the sky above the foundation, they dissipated only from noon until late afternoon. After they dissipated, five-coloured clouds descended again, coming from the four directions in the same form as the previous auspicious omen. This also moved five black cranes to come from the northwest, wheeling above the pagoda four times, departing and returning again. It also moved a white crane to linger above for a long time before flying away. It further moved a five-coloured snake to coil outside the casket, about three feet long, its head directed toward the relics, never alarmed or frightened despite startles, which occurred several times like this. Zheng Shanguo, the regional inspector, submitted a memorial stating: 'Your servant has heard that when Heaven is revered and creatures are nurtured, the celestial patterns manifest their potency; when Earth is complied with and the people are nourished, the terrestrial foundation displays its virtue. Thus did Taotang tirelessly refine his person, and auspicious vapours presented their omens; the Lord of Xia achieved success with the waters and lands, and the dark jade tablet announced the conferral. Only then do we know that heavenly seasons and human affairs respond to one another like shadows and echoes. Bowing down, we reflect that Your Majesty has held the diagrams and received the abdication, assuming the mandate to reign as sovereign over the realm. The land is free of dust, and sounds and teachings are wholly unified. Containing and broadening, magnanimous and grand, Your compassion and pity are boundless. The heavenly Buddhas look down with discernment, bestowing these glorious and auspicious omens. At six places on the pagoda foundations, extraordinary sands were obtained, their dazzling reflections shining together like golden treasures. An ox performing prostrations is something unheard of since highest antiquity; clouds billowing in five colours are seen only today. Moreover, snakes of variegated colours coiled around the pagoda foundation, and cranes, both black and white, hovered in the sky. Although the auspicious omens of Emperor Xuan were handed down in ancient records to no avail, and the celebratory signs of the Han emperors were merely inscribed in bamboo slips in vain, were it not that Your virtue exalts the Three Jewels and Your Way crowns the hundred kings, how could such fine celebrations be induced, bringing forth these spiritual marvels?' The Emperor was delighted and recorded this in a separate account. Yan transmitted his teachings at Zhenji, and both monastics and laity received his voice. Left Vice Director Gao Jiong received the precept rules from him, and his entire household placed their faith in him, unwavering even to this day. This was entirely due to Yan's edification and relief. He died in his residence in the third year of Daye, at the age of sixty-odd.